fame quantity of wheat, it will fuffice to give half a Sda of flour, but
otherwife not; and the fame with refpeft to barley-meal.— This is
not noticed in the Jama Sagheer, becaufe the value of the meal or
flour does not commonly fall Ihort of that o f the grain, but rather
generally exceeds it.
In difcharging the Sadka-fittir with bread regard is; to be had to
the value only; this is approved doctrine.
T he half Sda now mentioned is to be alcertained by 'weight, according
to Haneefa; but the two difciples hold that it is to be afcer-
tained by meafure.
In difcharging the Sadka-Jittir, flour is preferable to wheat, and
money is preferable to flour, according to what is recorded from Aboo
Yoofaf; becaufe money latisfies the wants moll amply, and flour moft
readily: contrary to wheat, which, after it is bellowed, requires to
be made flour before it is fit for ufe.— It is recorded, as an opinion of
Abort Bikr Ayamujh, that wheat is preferable either to flour or money,
becaufe this is univerlally admitted to be a proper article in which to
difcharge the Sadka-Jittir, whereas concerning money and flour there
are various opinions.
T he Sda, according to Aboo Haneefa and Mohammed', conlilts of
eight R a ils* of the Rat Is of Irak.— Aboo Yoofafbas faid that it is only
five Rath and one third ; and this is alfo the doctrine of Shafe'i; the
prophet having faid “ Our Sa a is fmaller than, that o f others."— The
argument of the Yirrafine +, in this cafe, is, that it is recorded by the
prophet, that he performed the IVoozo by the Mid, (which is
two Ratls,') and the Ghof by the Saa., (which is eight Rails-,)
and the Saa of Omar was the lame : moreover, this Sda is fmall compared
with that of Hajhimee, which was the Sda in common ufe,
* A R a ti is about fourteen ounces..
•f Literally, the two extremej, as being the oldeji ■ and youngeji of the three orthodox
doctors $ namely, Haneefa and Mohammed.
6 wherefore
wherefore it is lawful to regard that mentioned in the tradition above
quoted as the llandard in Sadka-fittir.
T he obligation to the performance of Sadka-fittir commences with Time tlie
the dawn of the' morning of the fellival of F ittir; that is to fay, the ment of the
arrival of that Ipecified period is a condition of its obligation. Shcfe'i obIlSatlon‘
alledges that the obligation commences with the funfet of the laft
day of Ramzan .-— and the refult of this difference of : opinion is, that
if (for inllance) an infidel were to be converted, and to become1 a
Mujfulman,— or, if a child were to be born,— on the eve of the fellival
of Fittir, the Sadka-fittir would be due on account of the convert or
the child, according to our doctors ; but, according to Shafe'iy it would
not be due ; and, on the other hand, i f a man’ s child, or male or
female Have, were to die on the lalt night of Ramzan, Sadkdfittir is
incumbent upon h]m on • their account, according to Shcfe'i ; but it
would not be fo, according to our doCtors.— T h e argument of Shcfe'iy
in this cafe, is that the,.Sadka-fittir is effentially connected with, , and
beans,relation to F ittir, [the aft of breaking of fall,] as the connection
of the terms evinces;-, and the funfet of. the laft day of Ramzan is the
time of Fittir, becaufe the fall may be then broken.— T o this our
doCtors.reply, by admitting that the Sadka-fittir. is certainly connected.:
with the a£t of F ittir, but the F ittir has reference to the day, and not
to the night-,, whence it is that this period is exprefled by the words
Yawm-alfittir [day of breaking fall,] and not by the words Lail-al-
fittir [ night- of breaking fall;] and1 hence it follows that1 the obligation
to the performance of Sadka-Jittir is connected with the morning o f
the fellival of F ittir, and not with the eve. thereof.
I t is moll laudable that men difcharge their Sadka-fittir on the day
of the fellival of Fittir,. before they proceed to the mofque to perform
the prayers of that fellival, becaufe the prophet did thus ; and alfo,
becaufe the precept regarding Sadkafittir was iffued with a view that
this donation might relieve the wants of the poor, and thereby enable
' them